Canadian Review of Sociology-Revue Canadienne De Sociologie最新文献

The high social value placed on motherhood often means that childless women experience family and social stigmatization. Faced with this situation, some childless women join Internet discussion groups to share their experiences. Based on the testimonies of Quebec women who were involuntarily infertile, this article examines how online discussion groups enabled childless women to come together, support each other, denounce the forms of devaluation they suffered in the social and intimate spheres, and claim their specific role and place in their family and society. This article also demonstrates more broadly how participation in online discussion groups, as a place for exchange, sharing, and support, can transform how personal and family identity is constructed.

How does context shapes religious practices and religious expression of immigrants? Existing work has focussed on changes over the long term and across generations. We argue that context can shape religious practice shortly after arrival. Using a nationally representative survey of Syrian refugees with children who arrived between late 2015 and 2018, we examine how often parents talk to their children about religion, a central mechanism in religious socialization. We compare Quebec, which has become increasingly restrictive about public religious expression to other Canadian provinces, which are often upheld as exemplars of multicultural accommodation. Syrian refugees in Quebec, especially mothers, report significantly less frequent religious discussions with their children than those in other provinces, regardless of whether they are Christian or Muslim. This pattern is not explained by pre-migration religiosity or settlement selection, suggesting that Quebec's distinct socio-political environment shapes religious expression soon after arrival.

Analyzing 30 one-on-one qualitative interviews with Indigenous women survivors of intimate partner violence (IPV), this article provides a critical examination of responses to IPV by criminal legal and related systems of intervention, such as child and family services. More specifically, the article analyzes the voiced experiences of Indigenous women who sought support from systems designed to address IPV and gendered and sexualized violence. Grounded in Indigenous feminist thought and theories of settler colonial gendered violence, the study reveals that in the context of ongoing settler colonial gendered violence, Indigenous women survivors of IPV victimization in Canada were overwhelmingly met with revictimization and violence by the systems tasked with anti-violence intervention. The article considers decolonial approaches to responding to IPV against Indigenous women that foreground the strength and sovereignty of Indigenous women.

Campus sexual violence complaints involving students might seem easy to record and report, but university campuses in North America have a culture of secrecy and tend to focus on neoliberal approaches. In this paper, I trace the genealogy of a sexual violence policy from an unnamed university to argue that ruling relations make the current provincially mandated stand-alone sexual violence policies into a performative tool that silences expert knowledges, coordinates institutional practices towards a particular type of sexual violence prevention, and re-inforces a broader neoliberal logic in higher education. I explore my argument in the following three sections: the social organization of the policy and prevention campaign, the rules and regulations of the policy, and the neoliberalism of the current sexual violence discourse. As my analytical framework, I draw on Dorothy Smith's social ontology, which aims to investigate the practices and experiences of people by focusing on work and bodily existence as key points of reference. Drawing upon in-depth semi-structured interviews I conducted with fourteen participants (and one email exchange) at an unnamed Ontario university, I analyze how variously positioned people within an institutional structure negotiate relations of ruling in the specific context of campus sexual violence.

In January 2020, Ukrainian Flight PS752 was shot down shortly after take-off from Tehran's IKA airport, killing all 176 passengers, the majority of whom were headed to Canada via connecting flights. In the aftermath of the tragedy, many among the Iranian diaspora in Canada, ourselves included, were stricken by an unexpectedly deep sense of shock and sorrow, to the point that some experienced what we term as "vicarious death." Drawing on 49 in-depth interviews with the Iranian diaspora in Edmonton, this study explores questions about how being an immigrant, being far from "Home," and being a member of a racialized group might shape and deepen the experience of collective grief and how, conversely, collective grief might influence the meaning of "Home" and bring into question one's ethno-national self-identity. Our results present a multi-dimensional, sociological understanding of grief as a collective, rather than individualistic, experience and highlight the complexity and depth of emotional experiences among immigrants.

Mainstream practices for producing meat, eggs, and dairy raise numerous concerns regarding public health, animal welfare, and environmental integrity. However, governments worldwide have expanded anti-whistleblower legislation that constrains informed public debate. Since 2019, several Canadian provinces have adopted so-called "ag-gag" laws designed to prevent hidden-camera investigations on farms and meat processing facilities. How do governments across Canada justify ag-gag laws as serving the public interest? To what extent do agricultural industry interests shape government adoption of ag-gag laws? Using Freedom of Information requests and debate records from provincial legislatures, we find that biosecurity is the most prominent justification for ag-gag laws, and that governments exhibit a close, collaborative relationship with industry actors. This case demonstrates that when it comes to contested sites of capital accumulation, governments are drawing on new spatial-legal tools to protect the status quo interests of private industry by dissuading dissent, debate, and public scrutiny.

Following Viviana Zelizer's extensive scholarship on the interweaving of money and intimacy, this paper discusses the often overlooked yet critical role of affect in the production of relational work and in the success of relational packages. Drawing from the results of a grounded-theory-driven research study on sugar dating, the motions through which affect seeps through and structures negotiations of payments and emotional attachment are explored. The paper discusses the management of feelings as a component of relational work—so that arrangements neither feel too transactional nor too intimate—as well as the role that affect plays in differentiating sugar dating from illicit sexual transactions. It also contributes to the literature on sugar dating and sex work by critically discussing the limits of the commodification of intimate services and affect under a dominant belief system that rejects the possibility of selling “real” intimacy.

This article is an introduction to the themed section titled, “Viviana A. Zelizer: Sociologist of the Family and Intimacy.” It first reviews the major works of Viviana Zelizer and their significance for the social studies of families and intimacy, underscoring how she has accounted for the interplay between family and economy through a series of objects: life insurance, the assessment of children's value, the social meaning of money, and, more recently, intimacy. The second part of the article describes extensions of Zelizer's work in the fields of family and intimacy studies and presents the four articles featured in the themed section.

This article is based on 21 interviews in an Atlantic Canadian city with people who identified as having few or no friends. With all the talk of a modern loneliness epidemic, we might easily assume friendless people are lonely, yet here we take an interpretive approach to analyze how they alternately claim to experience and not experience loneliness. We argue that claims to loneliness or its absence are never merely personal stories or problems of individual health or wellbeing, but are shaped by larger cultural resources and meanings. We found that friendless people both lament and celebrate their disconnection, a duality that we theorize through competing views of the modern self as both autonomous/self-reliant and fundamentally in need of connection and community. We show how our interviewees struggle to find meaning in their disconnection and self-respect in a society where being friendless is open to stigma or pity.